VAN DYKE

Oh, when shall we sweetly move?Oh, when shall our souls be at rest?

And there is this view of life: "Suffer out my threescore years till the Deliverer come; and then this soul appeals to God to explain my life of misery with all Thy love's designs in Thee." Those are awful matters—"explain my life of misery with all Thy love's designs in Thee." But, dear friends, am I right in saying that this frame is a Christianframe? When Charles Wesley was in his last years his favorite text was—and it is a text which will always go with his name—"I will bring the third part through the fire." That is, he thought that God would bring to glory one-third part of Methodists, that one-third of them would endure to the end. Compare that with "God is with us who seeth the end." Who is right? And he never sought an abundant entrance into the kingdom. What he used to say over and over again was: "Oh, that I might escape safe to land on a broken piece of the ship. This is my daily, hourly prayer, that I may escape safe to land." In his latter days he was always warning those about him that a flood was coming out over the country which would sweep much of this religion away. You know it was said on another death-bed, "Clouds drop fatness."

It is always necessary that the bloom of life should come out of death. What Christ means is that as the natural life goes, as the veins are depleted, there is the resurrection life which should fill them and pour into them to strengthen. There is no book in the world, I think, like John Wesley's "Journal," because it is the book of the resurrection life, and I do not know another in all literature; the resurrection life lived in this world almost as Christ might have gone on living it if the forty years had been prolonged into fifty years. As a book itstands out solitary in all literature, clear, detached, columnar. It is a tree that is ever green before the Lord. It tells us of a heart that kept to the last its innocent pleasures, but held them so lightly, while its Christian renunciation and its passionate peace grew and grew to the end, the old wistfulness, the old calm fiery and revealed eloquence.

John Wesley was indeed one of those who had attained the inward stillness, who had entered the second rest, who, to use his own fine words, was "of those who are at rest before they go hence, possessors of that rest which remaineth even here"—even here—"for the people of God." With what emotion one comes to his closing days, and follows him to that last sermon at Leatherhead, on the word: "Seek ye the Lord while he may be found, call ye upon him while he is near!" And watch by his triumphant death-bed and hear him say, "The clouds drop fatness." The only one I can compare him with in all the history of the Church is the apostle Elliot, the missionary to the Indians, whose life was written by Cotton Mather. You know that in that day they had a tradition that the country was safe as long as the apostle was there. Some of you will remember that Nathaniel Hawthorne, in his great book, "The Scarlet Letter," tells us of how the poor children of Arthur Dimsdale pleaded to see the apostle Elliot, for the testimony is that therewas an unearthly light upon his face to the last of his long life. We read about that great apostle, fit to be named with Wesley, that he had his bitter sorrows. Two sons died before him, and Cotton Mather says they were desirable preachers of the gospel. But the old man sacrificed them. Now, note Cotton Mather's phrase, "sacrificed with such a sacred indifference." And he was so nailed to the cross and the Lord Jesus Christ that the grandeur of this world would seem to him just what it would be to a dying man, when at a great age and nearing the end he grew, with John Wesley, still more heavenly, more Saviorly, more divine and scented more and more of that spicy country at which he was ready to put ashore. His last words were, "Welcome, joy," and he died. Such a life of sacrifice is the gateway of the eternal city.

2. It is likewise necessary that the conversion of the world should come out of death. I for one believe in the ancient promise, "The knowledge of the Lord shall cover the earth as the waters cover the sea." Yes, but before the knowledge of the Lord shall cover the earth, the earth must be covered with the blood falling upon it from faithful souls. "Without shedding of blood there is no—." Some young men whom I love have started societies for the evangelization of the world in the present generation. I love that; let us try.

But what is evangelization? To send Bibles, to deliver the message to everybody? No, not that, but the shedding of the servants' blood on every field, with the world as one great Gethsemane. We shall see over it the flowers that grew only in the garden where Christ's brow dropt blood. At this meeting, in this chapel, there will be some sweet mother who is going through her Gethsemane. She is resolving to give up a son who has heard the call: "Depart, for I will send them far hence to the heathen." One in widow's weeds was asked if she had subscribed to the missionary society. She said: "Yes, I gave my only son, and he died in the field." That is my text: "Without shedding of blood there is no—."

Yes, and there is some young heart here that has a great deal to give up, a great deal at home. And he is hearing me, and he has made up his mind that he will make the sacrifice, too; that he will go forth to Christ. And what are the rest of us doing? Well, dear brethren, there is to be a collection, and we will put our hands in our pockets in the old way, half thinking what we will spend, and how we are to spend it before we go home; and select a coin and put it in. And then we shall go home and see a missionary magazine on the table, and express our regret that missionary magazines are not better edited and not more interesting. Of course, therewill be something for the collector when the collector goes round. It will not be much; and perhaps, owing to the war, you know, we can not give quite so much as last year.

And do you really think that the world will ever be converted in that way? Do you believe it? Have you any right to expect that it should be converted in that way? No right at all. The world will never be converted until the Church is in agony, and prays more earnestly, and sweats, as it were, great drops of blood; never, never! "Without shedding of blood there is no remission of sins."

Henry Van Dyke was born in Germantown, Pa., in 1852. He is a graduate of Princeton Theological Seminary and of Berlin University. From 1882 to 1900 he was pastor of the Brick Presbyterian Church, New York, since which time he has been Professor of English Literature in Princeton University. As a preacher he is generally regarded as a model, and as the author of many books he enjoys the highest literary reputation. Doctor Brastow calls him "the pulpit artist of his school," and adds: "In skilful handling of the manuscript, in clearness, force, chasteness, and felicity of diction, and in a directness and cogency of moral appeal which seemingly his later literary interests have not enhanced, he stands in the front line of American preachers."

How much, then, is a man better than a sheep!—Matt. xii., 12.

On the lips of Christ these noble words were an exclamation. He knew, as no one else has ever known, "what was in man." But to us who repeat them they often seem like a question. We are so ignorant of the deepest meaning of manhood, that we find ourselves at the point to ask in perplexity, how much, after all, is a man better than a sheep?

It is evident that the answer to this question must depend upon our general view of life. There are two very common ways of looking at existence that settle our judgment of the comparative value of a man and a sheep at once and inevitably.

Suppose, in the first place, that we take a materialistic view of life. Looking at the world from this standpoint, we shall see init a great mass of matter, curiously regulated by laws which have results, but no purposes, and agitated into various modes of motion by a secret force whose origin is, and forever must be, unknown. Life, in man as in other animals, is but one form of this force. Rising through many subtle gradations, from the first tremor that passes through the gastric nerve of a jellyfish to the most delicate vibration of gray matter in the brain of a Plato or a Shakespeare, it is really the same from the beginning to the end—physical in its birth among the kindred forces of heat and electricity, physical in its death in cold ashes and dust. The only difference between man and other animals is a difference of degree. The ape takes his place in our ancestral tree, and the sheep becomes our distant cousin.

It is true that we have somewhat the advantage of these poor relations. We belong to the more fortunate branch of the family, and have entered upon an inheritance considerably enlarged by the extinction of collateral branches. But, after all, it is the same inheritance, and there is nothing in humanity which is not derived from and destined to our mother earth.

If, then, we accept this view of life, what answer can we give to the question, how much is a man better than a sheep? We must say: He is a little better, but not much. In some things he has the advantage. He lives longer,and has more powers of action and capacities of pleasure. He is more clever, and has succeeded in making the sheep subject to his domination. But the balance is not all on one side. The sheep has fewer pains as well as fewer pleasures, less care as well as less power. If it does not know how to make a coat, at least it succeeds in growing its own natural wool clothing, and that without taxation. Above all, the sheep is not troubled with any of those vain dreams of moral responsibility and future life which are the cause of such great and needless trouble to humanity. The flocks that fed in the pastures of Bethlehem got just as much physical happiness out of existence as the shepherd, David, who watched them, and, being natural agnostics, they were free from David's delusions in regard to religion. They could give all their attention to eating, drinking, and sleeping, which is the chief end of life. From the materialistic standpoint, a man may be a little better than a sheep, but not much.

Or suppose, in the second place, that we take the commercial view of life. We shall then say that all things must be measured by their money value, and that it is neither profitable nor necessary to inquire into their real nature or their essential worth. Men and sheep are worth what they will bring in the open market, and this depends upon the supply and demand. Sheep of a very rare breedhave been sold for as much as five or six thousand dollars. But men of common stock, in places where men are plenty and cheap (as, for example, in Central Africa), may be purchased for the price of a rusty musket or a piece of cotton cloth. According to this principle, we must admit that the comparative value of a man and a sheep fluctuates with the market, and that there are times when the dumb animal is much the more valuable of the two.

This view, carried out to its logical conclusion, led to slavery, and put up men and sheep at auction on the same block, to be disposed of to the highest bidder. We have gotten rid of the logical conclusion. But have we gotten rid entirely of the premise on which it rested? Does not the commercial view of life still prevail in civilized society?

There is a certain friend of mine who often entertains me with an account of the banquets which he has attended. On one occasion he told me that two great railroads and the major part of all the sugar and oil in the United States sat down at the same table with three gold-mines and a line of steamships.

"How much is that man worth?" asks the curious inquirer. "That man," answers some walking business directory, "is worth a million dollars; and the man sitting next to him is not worth a penny." What other answer can be given by one who judges everythingby a money standard? If wealth is really the measure of value, if the end of life is the production or the acquisition of riches, then humanity must take its place in the sliding scale of commodities. Its value is not fixt and certain. It depends upon accidents of trade. We must learn to look upon ourselves and our fellow men purely from a business point of view and to ask only: What can this man make? how much has that man made? how much can I get out of this man's labor? how much will that man pay for my services? Those little children that play in the squalid city streets—they are nothing to me or to the world; there are too many of them; they are worthless. Those long-fleeced, high-bred sheep that feed upon my pastures—they are among my most costly possessions; they will bring an enormous price; they are immensely valuable. How much is a man better than a sheep? What a foolish question! Sometimes the man is better; sometimes the sheep is better. It all depends upon the supply and demand.

Now these two views of life, the materialistic and the commercial, always have prevailed in the world. Men have held them consciously and unconsciously. At this very day there are some who profess them, and there are many who act upon them, altho they may not be willing to acknowledge them. They have been the parents of countless errors in philosophy and sociology; they have bred innumerableand loathsome vices and shames and cruelties and oppressions in the human race. It was to shatter and destroy these falsehoods, to sweep them away from the mind and heart of humanity, that Jesus came into the world. We can not receive His gospel in any sense, we can not begin to understand its scope and purpose, unless we fully, freely, and sincerely accept His great revelation of the true meaning and value of man as man.

We say this was His revelation. Undoubtedly it is true that Christ came to reveal God to man. But undoubtedly it is just as true that He came to reveal man to himself. He called Himself the Son of God, but He called Himself also the Son of man. His nature was truly divine, but His nature was no less truly human. He became man. And what is the meaning of that lowly birth, in the most helpless form of infancy, if it be not to teach us that humanity is so related to Deity that it is capable of receiving and embodying God Himself? He died for man. And what is the meaning of that sacrifice, if it be not to teach us that God counts no price too great to pay for the redemption of the human soul? This gospel of our Lord and Savior Jesus Christ contains the highest, grandest, most ennobling doctrine of humanity that ever has been proclaimed on earth. It is the only certain cure for low and debasing views of life. It is the only doctrine from which we can learn tothink of ourselves and our fellow men as we ought to think. I ask you to consider for a little while the teachings of Jesus Christ in regard to what it means to be a man.

Suppose, then, that we come to Him with this question: How much is a man better than a sheep? He will tell us that a man is infinitely better, because he is the child of God, because he is capable of fellowship with God, and because he is made for an immortal life. And this threefold answer will shine out for us not only in the words, but also in the deeds, and above all in the death, of the Son of God and the Son of man.

1. Think, first of all, of the meaning of manhood in the light of the truth that man is the offspring and likeness of God. This was not a new doctrine first proclaimed by Christ. It was clearly taught in the magnificent imagery of the book of Genesis. The chief design of that great picture of the beginnings is to show that a personal Creator is the source and author of all things that are made. But next to that, and of equal importance, is the design to show that man is incalculably superior to all the other works of God—that the distance between him and the lower animals is not a difference in degree, but a difference in kind. Yes, the difference is so great that we must use a new word to describe the origin of humanity, and if we speak of the stars and the earth, the trees andthe flowers, the fishes, the birds, and the beasts, as "the works" of God, when man appears we must find a nobler name and say, "This is more than God's work; he is God's child."

Our human consciousness confirms this testimony and answers to it. We know that there is something in us which raises us infinitely above the things that we see and hear and touch, and the creatures that appear to spend their brief life in the automatic workings of sense and instinct. These powers of reason and affection and conscience, and above all this wonderful power of free will, the faculty of swift, sovereign, voluntary choice, belong to a higher being. We say not to corruption, "Thou art my father," nor to the worm, "Thou art my mother"; but to God, "Thou art my father," and to the great Spirit, "In thee was my life born."

Not only cunning casts in clay:Let science prove we are, and thenWhat matters science unto men,At least to me? I would not stay.Let him, the wiser man who springsHereafter, up from childhood shapeHis action like the greater ape;But I was born to other things.

Not only cunning casts in clay:Let science prove we are, and thenWhat matters science unto men,At least to me? I would not stay.

Let him, the wiser man who springsHereafter, up from childhood shapeHis action like the greater ape;But I was born to other things.

Frail as our physical existence may be, in some respects the most frail, the most defenseless among animals, we are yet conscious ofsomething that lifts us up and makes us supreme. "Man," says Pascal, "is but a reed, the feeblest thing in nature; but he is a reed that thinks. It needs not that the universe arm itself to crush him. An exhalation, a drop of water, suffice to destroy him. But were the universe to crush him, man is yet nobler than the universe; for he knows that he dies, and the universe, even in prevailing against him, knows not its power."

Now the beauty and strength of Christ's doctrine of man lie, not in the fact that He was at pains to explain and defend and justify this view of human nature, but in the fact that He assumed it with an unshaken conviction of its truth, and acted upon it always and everywhere. He spoke to man, not as the product of nature, but as the child of God. He took it for granted that we are different from plants and animals, and that we are conscious of the difference. "Consider the lilies," He says to us; "the lilies can not consider themselves: they know not what they are, nor what their life means; but you know, and you can draw the lesson of their lower beauty into your higher life. Regard the birds of the air; they are dumb and unconscious dependents upon the divine bounty, but you are conscious objects of the divine care. Are you not of more value than many sparrows?" Through all His words we feel the thrilling power of this high doctrine ofhumanity. He is always appealing to reason, to conscience, to the power of choice between good and evil, to the noble and godlike faculties in man.

And now think for a moment of the fact that His life was voluntarily, and of set purpose, spent among the poorest and humblest of mankind. Remember that He spoke, not to philosophers and scholars, but to peasants and fishermen and the little children of the world. What did He mean by that? Surely it was to teach us that this doctrine of the meaning of manhood applies to man as man. It is not based upon considerations of wealth or learning or culture or eloquence. Those are the things of which the world takes account, and without which it refuses to pay any attention to us. A mere man, in the eyes of the world, is a nobody. But Christ comes to humanity in its poverty, in its ignorance, stript of all outward signs of power, destitute of all save that which belongs in common to mankind; to this lowly child, this very beggar-maid of human nature, comes the king, and speaks to her as a princess in disguise, and lifts her up and sets a crown upon her head. I ask you if this simple fact ought not to teach us how much a man is better than a sheep.

2. But Christ reveals to us another and a still higher element of the meaning of manhood by speaking to us as beings who arecapable of holding communion with God and reflecting the divine holiness in our hearts and lives. And here also His doctrine gains clearness and force when we bring it into close connection with His conduct. I suppose that there are few of us who would not be ready to admit at once that there are some men and women who have high spiritual capacities. For them, we say, religion is a possible thing. They can attain to the knowledge of God and fellowship with Him. They can pray, and sing praises, and do holy work. It is easy for them to be good. They are born good. They are saints by nature. But for the great mass of the human race this is out of the question, absurd, impossible. They must dwell in ignorance, in wickedness, in impiety.

But to all this Christ says, "No!" No, to our theory of perfection for the few. No, to our theory of hopeless degradation for the many. He takes His way straight to the outcasts of the world, the publicans and the harlots and sinners, and to them He speaks of the mercy and the love of God and the beauty of the heavenly life; not to cast them into black despair, not because it was impossible for them to be good and to find God, but because it was divinely possible. God was waiting for them, and something in them was waiting for God. They were lost. But surely they never could have been lost unless they had first of all belonged to God, and this made itpossible for them to be found again. They were prodigals. But surely the prodigal is also a child, and there is a place for him in the Father's house. He may dwell among the swine, but he is not one of them. He is capable of remembering his Father's love. He is capable of answering his Father's embrace. He is capable of dwelling in his Father's house in filial love and obedience.

This is the doctrine of Christ in regard to fallen and disordered and guilty human nature. It is fallen, it is disordered, it is guilty; but the capacity of reconciliation, of holiness, of love to God, still dwells in it, and may be quickened into a new life. That is God's work, but God Himself could not do it if man were not capable of it.

Do you remember the story of the portrait of Dante which is painted upon the walls of Bargello, at Florence? For many years it was supposed that the picture had utterly perished. Men had heard of it, but no one living had seen it. But presently came an artist who was determined to find it again. He went into the place where tradition said that it had been painted. The room was used as a storehouse for lumber and straw. The walls were covered with dirty whitewash. He had the heaps of rubbish carried away. Patiently and carefully he removed the whitewash from the wall. Lines and colors long hidden began to appear; and at last the grave,lofty, noble face of the poet looked out again upon the world of light.

"That was wonderful," you say, "that was beautiful!" Not half so wonderful as the work which Christ came to do in the heart of man—to restore the forgotten likeness of God and bring the divine image to the light. He comes to us with the knowledge that God's image is there, tho concealed; He touches us with the faith that the likeness can be restored. To have upon our hearts the impress of the divine nature, to know that there is no human being in whom that treasure is not hidden and from whose stained and dusty soul Christ can not bring out that reflection of God's face—that, indeed, is to know the meaning of manhood, and to be sure that a man is better than a sheep!

3. There is yet one more element in Christ's teaching in regard to the meaning of manhood, and that is His doctrine of immortality. This truth springs inevitably out of His teaching in regard to the origin and capacity of human nature. A being formed in the divine image, a being capable of reflecting the divine holiness, is a being so lofty that he must have also the capacity of entering into a life which is spiritual and eternal, and which leads onward to perfection. All that Christ teaches about man, all that Christ offers to do for man, opens before him a vast and boundless future.

The idea of immortality runs through everything that Jesus says and does. Never for a moment does He speak to man as a creature who is bound to this present world. Never for a moment does He forget, or suffer us to forget, that our largest and most precious treasures may be laid up in the world to come. He would arouse our souls to perceive and contemplate the immense issues of life.

The perils that beset us here through sin are not brief and momentary dangers, possibilities of disgrace in the eyes of men, of suffering such limited pain as our bodies can endure in the disintegrating process of disease, of dying a temporal death, which at the worst can only cause us a few hours of anguish. A man might bear these things, and take the risk of this world's shame and sickness and death, for the sake of some darling sin. But the truth that flashes on us like lightning from the word of Christ is that the consequence of sin is the peril of losing our immortality. "Fear not them which kill the body," said he, "but are not able to kill the soul; but rather fear him which is able to destroy both soul and body in hell."

On the other hand, the opportunities that come to us here through the grace of God are not merely opportunities of temporal peace and happiness. They are chances of securing endless and immeasurable felicity, wealth that can never be counted or lost, peace thatthe world can neither give nor take away. We must understand that now the kingdom of God has come near unto us. It is a time when the doors of heaven are open. We may gain an inheritance incorruptible, and undefiled, and that fadeth not away. We may lay hold not only on a present joy of holiness, but on an everlasting life with God.

It is thus that Christ looks upon the children of men: not as herds of dumb, driven cattle, but as living souls moving onward to eternity. It is thus that He dies for men: not to deliver them from brief sorrows, but to save them from final loss and to bring them into bliss that knows no end. It is thus that He speaks to us, in solemn words before which our dreams of earthly pleasure and power and fame and wealth are dissipated like unsubstantial vapors: "What shall it profit a man if he gain the whole world and lose his own soul? Or what shall a man give in exchange for his soul?"

There never was a time in which Christ's doctrine of the meaning of manhood was more needed than it is to-day. There is no truth more important and necessary for us to take into our hearts, and hold fast, and carry out in our lives. For here we stand in an age when the very throng and pressure and superfluity of human life lead us to set a low estimate upon its value. The air we breathe is heavy with materialism and commercialism.The lowest and most debasing views of human nature are freely proclaimed and unconsciously accepted. There is no escape, no safety for us, save in coming back to Christ and learning from Him that man is the child of God, made in the divine image, capable of the divine fellowship, and destined to an immortal life. I want to tell you just three of the practical reasons why we must learn this.

(1) We need to learn it in order to understand the real meaning, and guilt, and danger, and hatefulness of sin.

Men are telling us nowadays that there is no such thing as sin. It is a dream, a delusion. It must be left out of account. All the evils in the world are natural and inevitable. They are simply the secretions of human nature. There is no more shame or guilt connected with them than with the malaria of the swamp or the poison of the nightshade.

But Christ tells us that sin is real, and that it is the enemy, the curse, the destroyer of mankind. It is not a part of man as God made him; it is a part of man as he has unmade and degraded himself. It is the marring of the divine image, the ruin of the glorious temple, the self-mutilation and suicide of the immortal soul. It is sin that casts man down into the mire. It is sin that drags him from the fellowship of God into the company of beasts. It is sin that leads him into the far country of famine, and leaves him among theswine, and makes him fain to fill his belly with the husks that the swine do eat. Therefore we must hate sin, and fear it, and abhor it, always and everywhere. When we look into our own heart and find sin there, we must humble ourselves before God and repent in sackcloth and ashes. Every sin that whispers in our heart is an echo of the world's despair and misery. Every selfish desire that lies in our soul is a seed of that which has brought forth strife, and cruelty, and murder, and horrible torture, and bloody war among the children of men. Every lustful thought that defiles our imagination is an image of that which has begotten loathsome vices and crawling shames throughout the world. My brother-men, God hates sin because it ruins man. And when we know what that means, when we feel that same poison of evil within us, we must hate sin as He does, and bow in penitence before Him, crying, "God, be merciful to me a sinner."

(2) We need to learn Christ's doctrine of the meaning of manhood in order to help us to love our fellow men.

This is a thing that is easy to profess, but hard, bitterly hard, to do. The faults and follies of human nature are apparent. The unlovely and contemptible and offensive qualities of many people thrust themselves sharply upon our notice and repel us. We are tempted to shrink back, wounded and disappointed,and to relapse into a life that is governed by disgusts. If we dwell in the atmosphere of a Christless world, if we read only those newspapers which chronicle the crimes and meannesses of men, or those realistic novels which deal with the secret vices and corruptions of humanity, and fill our souls with the unspoken conviction that virtue is an old-fashioned dream, and that there is no man good, no woman pure, I do not see how we can help despising and hating mankind. Who shall deliver us from this spirit of bitterness? Who shall lead us out of this heavy, fetid air of the lazar-house and the morgue?

None but Christ. If we will go with Him, He will teach us not to hate our fellow men for what they are, but to love them for what they may become. He will teach us to look, not for the evil which is manifest, but for the good which is hidden. He will teach us not to despair, but to hope, even for the most degraded of mankind. And so, perchance, as we keep company with Him, we shall learn the secret of that divine charity which fills the heart with peace and joy and quiet strength. We shall learn to do good unto all men as we have opportunity, not for the sake of gratitude or reward, but because they are the children of our Father and the brethren of our Savior. We shall learn the meaning of that blest death on Calvary, and be willing to give ourselves as a sacrifice for others,knowing that he that turneth a sinner from the error of his ways shall save a soul from death and cover a multitude of sins.

(3) Finally, we need to accept and believe Christ's doctrine of the meaning of manhood in order that it may lead us personally to God and a higher life.

You are infinitely better and more precious than the dumb beasts. You know it, you feel it; you are conscious that you belong to another world. And yet it may be that there are times when you forget it and live as if there was no God, no soul, no future life. Your ambitions are fixt upon the wealth that corrodes, the fame that fades. Your desires are toward the pleasures that pall upon the senses. You are bartering immortal treasure for the things which perish in the using. You are ignoring and despising the high meaning of your manhood. Who shall remind you of it, who shall bring you back to yourself, who shall lift you up to the level of your true being, unless it be the Teacher who spake as never man spake, the Master who brought life and immortality to light.

Come, then, to Christ, who can alone save you from the sin that defiles and destroys your manhood. Come, then, to Christ, who alone can make you good men and true, living in the power of an endless life. Come, then, to Christ, that you may have fellowship with Him and realize all it means to be a man.

END OF VOL. IX.

THEHOUR-GLASS STORIESTHE SANDALSByRev. Zelotes Grenell. A beautiful little idyl of sacred story dealing with the sandals of Christ.THE COURTSHIP OF SWEETANNE PAGEByEllen V. Talbot. A brisk little love story incidental to "The Merry Wives of Windsor," full of fun and frolic, and telling of the Courtship of Sweet Anne Page by three rival lovers chosen by her father, her mother, and herself.THE TRANSFIGURATION OFMISS PHILURAByFlorence Morse Kingsley. This clever story is based on the theory that every physical need and every desire of the human heart can be claimed and received from the "Encircling Good" by the true believer.THE HERR DOCTORByRobert MacDonald. A novelette of artistic literary merit, narrating the varied experiences of an American girl in her effort toward capturing a titled husband.ESARHADDONByCount Leo Tolstoy. Three allegorical stories illustrating Tolstoy's theories of non-resistance, and the essential unity of all forms of life.Small 12mo, Dainty Cloth Binding, Illustrated.40 cents eachFUNK & WAGNALLS COMPANY, Pubs.NEW YORK and LONDON

THEHOUR-GLASS STORIES

THE SANDALS

ByRev. Zelotes Grenell. A beautiful little idyl of sacred story dealing with the sandals of Christ.

THE COURTSHIP OF SWEETANNE PAGE

ByEllen V. Talbot. A brisk little love story incidental to "The Merry Wives of Windsor," full of fun and frolic, and telling of the Courtship of Sweet Anne Page by three rival lovers chosen by her father, her mother, and herself.

THE TRANSFIGURATION OFMISS PHILURA

ByFlorence Morse Kingsley. This clever story is based on the theory that every physical need and every desire of the human heart can be claimed and received from the "Encircling Good" by the true believer.

THE HERR DOCTOR

ByRobert MacDonald. A novelette of artistic literary merit, narrating the varied experiences of an American girl in her effort toward capturing a titled husband.

ESARHADDON

ByCount Leo Tolstoy. Three allegorical stories illustrating Tolstoy's theories of non-resistance, and the essential unity of all forms of life.

Small 12mo, Dainty Cloth Binding, Illustrated.40 cents each

FUNK & WAGNALLS COMPANY, Pubs.NEW YORK and LONDON

THEHOUR-GLASSSTORIESTHE CZAR'S GIFTBy William Ordway Partridge. How freedom was obtained for an exiled brother.THE EMANCIPATION OFMISS SUSANAAn entrancing love story that ends in a most romantic marriage.THE OLD DARNMANByCharles L. Goodell, D.D.A character known to many a New England boy and girl, in which the "lost bride" is the occasion for a lifelong search from door to door.BALM IN GILEADByFlorence Morse Kingsley. A very touching story of a mother's grief over the loss of her child of tender years, and her search for comfort, which she finds at last in her husband's loyal Christian faith.MISEREREByMabel Wagnalls. The romantic story of a sweet voice that thrilled great audiences in operatic Paris, Berlin, etc.PARSIFALByH. R. Haweis. An intimate study of the great operatic masterpiece.THE TROUBLE WOMANByClara Morris. A pathetic little story full of heart interest.Small 12mo, Dainty Cloth Binding, Illustrated.40 cents eachFUNK & WAGNALLS COMPANY, Pubs.NEW YORK and LONDON

THEHOUR-GLASSSTORIES

THE CZAR'S GIFT

By William Ordway Partridge. How freedom was obtained for an exiled brother.

THE EMANCIPATION OFMISS SUSANA

An entrancing love story that ends in a most romantic marriage.

THE OLD DARNMAN

ByCharles L. Goodell, D.D.A character known to many a New England boy and girl, in which the "lost bride" is the occasion for a lifelong search from door to door.

BALM IN GILEAD

ByFlorence Morse Kingsley. A very touching story of a mother's grief over the loss of her child of tender years, and her search for comfort, which she finds at last in her husband's loyal Christian faith.

MISERERE

ByMabel Wagnalls. The romantic story of a sweet voice that thrilled great audiences in operatic Paris, Berlin, etc.

PARSIFAL

ByH. R. Haweis. An intimate study of the great operatic masterpiece.

THE TROUBLE WOMAN

ByClara Morris. A pathetic little story full of heart interest.

Small 12mo, Dainty Cloth Binding, Illustrated.40 cents each

FUNK & WAGNALLS COMPANY, Pubs.NEW YORK and LONDON

"There is a world of sense and practical truth in this valuable book."—The Brooklyn Eagle.A Bundle of LettersTo Busy Girls.By Miss Grace E. Dodge,(Member of the New York Board of Education).————"These Twelve Letters are all on 'Practical Matters' which enter into the life of all our 'Girls.'... All is subordinated to produce wise, practical, and much-needed instruction, in plain, common-sense, brief, and wonderfully effective words. They are indeed a model. The author, as one of the 'Girls,' puts herself on their level, and speaks in their language, and voices their feelings, wants, and trials. Nothing could be more wisely done, for the object in view. The little book can not fail to do great good to the class of girls for whom it has been prepared. Let it be circulated."—The Christian Observer, Louisville."Some philanthropic person ought to see this book put into the hands of thousands of school and shop girls throughout the country. It would be a bit of philanthropy that would bear more moral fruit than often comes from the charitable endeavor."—The Journal of Education, Boston."No class of girls can be more usefully employed than in reading and discussing the points suggested in this excellent book."—Woman's Journal, Boston."It is one of the best and most helpful books I ever read. It is written with charming directness and simplicity."—"Josiah Allen's Wife."————16mo. Cloth. Price, 30 Cents. Half Cloth, Fancy Sides, Uncut Edges, $1.00. Post-free.————FUNK & WAGNALLS COMPANY, PublishersNew York and London

"There is a world of sense and practical truth in this valuable book."—The Brooklyn Eagle.

A Bundle of LettersTo Busy Girls.

By Miss Grace E. Dodge,(Member of the New York Board of Education).

————

"These Twelve Letters are all on 'Practical Matters' which enter into the life of all our 'Girls.'... All is subordinated to produce wise, practical, and much-needed instruction, in plain, common-sense, brief, and wonderfully effective words. They are indeed a model. The author, as one of the 'Girls,' puts herself on their level, and speaks in their language, and voices their feelings, wants, and trials. Nothing could be more wisely done, for the object in view. The little book can not fail to do great good to the class of girls for whom it has been prepared. Let it be circulated."—The Christian Observer, Louisville.

"Some philanthropic person ought to see this book put into the hands of thousands of school and shop girls throughout the country. It would be a bit of philanthropy that would bear more moral fruit than often comes from the charitable endeavor."—The Journal of Education, Boston.

"No class of girls can be more usefully employed than in reading and discussing the points suggested in this excellent book."—Woman's Journal, Boston.

"It is one of the best and most helpful books I ever read. It is written with charming directness and simplicity."—"Josiah Allen's Wife."

————

16mo. Cloth. Price, 30 Cents. Half Cloth, Fancy Sides, Uncut Edges, $1.00. Post-free.

————

FUNK & WAGNALLS COMPANY, PublishersNew York and London

Wives! Husbands! Sweethearts!Dr. Talmage... IN ...The Marriage RingTELLS ALL ABOUTThe Choice of a WifeCostume and MoralsChoice of a HusbandPlain TalkClandestine MarriagesEasy DivorceDuties of Husbands toMotherhoodWivesHeredityDuties of Wives toParadisaic WomenHusbandsInfluence of Sisters over BrothersBoarding-house andMartyrs of the KitchenHotel Lifevs.The HomeThe Old Folks' Visit."It is a wholesome book. It willcarry a benediction into thousands ofdomestic circles."—Zion's Herald,Boston."Thoroughly Christian and commonsense."—Free Methodist, Chicago."We recommend it as 'good gift' to the married and those about to marry."—Demorest's Magazine, New York.————Beautifully Bound—A Handsome Gift Book.Price, $1.00, Post-free.————FUNK & WAGNALLS COMPANY, Publishers,NEW YORK and LONDON

Wives! Husbands! Sweethearts!Dr. Talmage... IN ...

The Marriage Ring

TELLS ALL ABOUT

The Choice of a WifeCostume and MoralsChoice of a HusbandPlain TalkClandestine MarriagesEasy DivorceDuties of Husbands toMotherhoodWivesHeredityDuties of Wives toParadisaic WomenHusbandsInfluence of Sisters over BrothersBoarding-house andMartyrs of the KitchenHotel Lifevs.The HomeThe Old Folks' Visit.

"It is a wholesome book. It willcarry a benediction into thousands ofdomestic circles."—Zion's Herald,Boston.

"Thoroughly Christian and commonsense."—Free Methodist, Chicago.

"We recommend it as 'good gift' to the married and those about to marry."—Demorest's Magazine, New York.

————

Beautifully Bound—A Handsome Gift Book.Price, $1.00, Post-free.

————

FUNK & WAGNALLS COMPANY, Publishers,NEW YORK and LONDON

FOOTNOTES:[1]Reprinted by permission of A. C. Armstrong & Son, from "Sermons and Addresses" by John A. Broadus. Copyright, 1886.[2]From "The Anglican Pulpit." Reprinted by permission of the publishers, Messrs. Hodder & Stoughton.[3]Reprinted by permission of Messrs. A. C. McClurg & Co., from Bishop Spalding's "Religion, Agnosticism and Education."[4]Copyright, 1905, byThe Homiletic Review, New York.[5]Copyright, 1906, by the American Tract Society. Reprinted by permission.[6]Reprinted by permission of the publishers, A. C. Armstrong & Son.[7]Copyright, 1901, byThe Homiletic Review,New York.[8]By permission of Dr. Van Dyke and the publishers. From "The Culture of Christian Manhood." Edited by W. H. Sallmon. Copyright, 1897, by Fleming H. Revell Co.

[1]Reprinted by permission of A. C. Armstrong & Son, from "Sermons and Addresses" by John A. Broadus. Copyright, 1886.

[2]From "The Anglican Pulpit." Reprinted by permission of the publishers, Messrs. Hodder & Stoughton.

[3]Reprinted by permission of Messrs. A. C. McClurg & Co., from Bishop Spalding's "Religion, Agnosticism and Education."

[4]Copyright, 1905, byThe Homiletic Review, New York.

[5]Copyright, 1906, by the American Tract Society. Reprinted by permission.

[6]Reprinted by permission of the publishers, A. C. Armstrong & Son.

[7]Copyright, 1901, byThe Homiletic Review,New York.

[8]By permission of Dr. Van Dyke and the publishers. From "The Culture of Christian Manhood." Edited by W. H. Sallmon. Copyright, 1897, by Fleming H. Revell Co.

Transcriber's note:Minor typographical errors have been corrected without note. Irregularities and inconsistencies in the text have been retained as printed.Missing page numbers are page numbers that were not shown in the original text.Mismatched quotes are not fixed if it's not sufficiently clear where the missing quote should be placed.Page 125: "standing on the basis of the hormonious testimony" ... The transcriber has replaced "hormonious" with "harmonious".

Minor typographical errors have been corrected without note. Irregularities and inconsistencies in the text have been retained as printed.

Missing page numbers are page numbers that were not shown in the original text.

Mismatched quotes are not fixed if it's not sufficiently clear where the missing quote should be placed.

Page 125: "standing on the basis of the hormonious testimony" ... The transcriber has replaced "hormonious" with "harmonious".

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